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Isaiah 42

ื™ืฉืขื™ื”ื• ืคืจืง ืžืดื‘

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืื—ืจื•ื ื™ื | Book: Isaiah | Chapter: 42 of 66 | Day: 189 of 742

Date: August 19, 2026


ืงืœืื•ื“ ืขืœ ื”ื ืดืš

Isaiah 42 opens with one of the most consequential passages in the consolation section: โ€œBehold My servant, whom I upholdโ€ (ื”ืŸ ืขื‘ื“ื™ ืืชืžืš ื‘ื•). The classical commentators divide over the servantโ€™s identity in a way that frames the whole chapter. Rashi reads the servant as Yaakov-Israel itself โ€” โ€œBehold My servant Jacob is not like you, for I will support himโ€ โ€” anchoring the reading in Tehillim 135:4, โ€œFor the Eternal chose Jacob for Himself,โ€ and in Yeshayahuโ€™s own words later, โ€œfor the sake of My servant Jacob and Israel My chosen oneโ€ (45:4). Radak and Metzudat David, by contrast, read these opening verses as a portrait of the future anointed king (ืžืœืš ื”ืžืฉื™ื—), upon whom the spirit of the Lord rests as promised in chapter 11, and who will โ€œpromulgate justice to the nationsโ€ โ€” settling disputes between peoples so that war ceases, in fulfillment of the vision of chapter 2. Both readings agree on the essential point: the figure works not by conquest but by quiet moral authority. He does not shout in the streets (verse 2); he does not break the bruised reed (ืงื ื” ืจืฆื•ืฅ) or quench the dim wick (verse 3) โ€” images the commentators unpack as gentleness toward the weak and the poor, a governance so mild that even the frail feel no burden, yet one that brings forth judgment โ€œin truthโ€ (ืœืืžืช ื™ื•ืฆื™ื ืžืฉืคื˜) until Torah reaches the waiting coastlands (verse 4).

Verses 5 through 9 ground this promise in creation itself. The God who speaks is โ€œthe Creator of the heavens who stretched them out, who spread forth the earthโ€ โ€” language Radak explains as a deliberate polemic against those in the prophetโ€™s generation who held the world eternal or accidental, with no Creator. From that foundation comes the commission of verse 6: โ€œI have called you in righteousnessโ€ฆ and I have made you a covenant people, a light of nationsโ€ (ื‘ืจื™ืช ืขื, ืœืื•ืจ ื’ื•ื™ื). Rashi hears the verse addressed to Yeshayahu himself, formed from the first to return the people to the covenant and enlighten them; Radak addresses it to Israel, through whom the nations are sustained and taught, โ€œfor out of Zion shall go forth Torahโ€; Metzudat David refers it to the Mashiach. The task is to open blind eyes and bring prisoners out of the dungeon โ€” which Radak and Metzudat David read concretely as Israel released from the darkness of exile. Verses 8 and 9 then supply the theological warrant that dominates chapters 40 through 48: God will not yield His glory to idols, and the proof of His sovereignty is fulfilled prophecy โ€” โ€œthe former things, behold, they have come to pass, and new things I declare; before they sprout I announce them to you.โ€

The response to this announcement is the โ€œnew songโ€ (ืฉื™ืจ ื—ื“ืฉ) of verses 10 through 13, a burst of cosmic praise modeled on the psalms: seafarers and the creatures of the deep, the desert and the tent-villages of Kedar, the dwellers of Sela shouting from the mountaintops. Radak pictures the nations at the far ends of the earth witnessing the wonders of Israelโ€™s redemption and joining the song, while Rashi preserves the striking Targumic reading that the โ€œrock dwellersโ€ are the dead who will be resurrected. Then the imagery turns martial: โ€œThe Lord goes forth like a warriorโ€ (ื”ืณ ื›ื’ื‘ื•ืจ ื™ืฆื), rousing jealousy for His people. Verse 14 is among the boldest anthropomorphisms in the book โ€” God has kept silent โ€œfrom of old,โ€ restraining Himself over Israelโ€™s suffering, and now cries out โ€œlike a travailing womanโ€ (ื›ื™ื•ืœื“ื” ืืคืขื”). Rashi reads the long silence as silence over the destruction of the Temple. The warrior levels mountains and dries rivers โ€” figures, Rashi explains, for the kings and rulers of the nations and their followers โ€” while leading the blind exiles home on a road they did not know, turning darkness before them into light (verse 16), and driving the idol-worshippers back in shame (verse 17).

Then comes the chapterโ€™s great reversal. Verses 18 through 25 turn the servant language against its bearer: โ€œWho is so blind as My servant, so deaf as the messenger I send?โ€ (verse 19). Rashi states flatly that the deaf and blind of verse 18 are Israel โ€” deaf to the word of God and blind to His deeds, as Radak elaborates, even with the evidence of fulfilled prophecy before their eyes. Verse 20 sharpens the charge: seeing much but guarding nothing, ears open yet hearing nothing. Into this indictment is set the famous verse 21, โ€œThe Lord desires, for the sake of His righteousness, to magnify Torah and make it gloriousโ€ (ื”ืณ ื—ืคืฅ ืœืžืขืŸ ืฆื“ืงื• ื™ื’ื“ื™ืœ ืชื•ืจื” ื•ื™ืื“ื™ืจ) โ€” for Rashi, God magnifying Torah for Israel so that they might see and return; for Radak, a promise that in the days of redemption, for the sake of Godโ€™s own righteousness rather than Israelโ€™s merit, Torah will fill the earth and the blind eyes will at last be opened.

The chapter closes in the present tense of exile: โ€œit is a people plundered and despoiled, all of them trapped in holes and hidden in prisonsโ€ (verse 22), with none to say โ€œGive back.โ€ The prophet demands that someone finally listen โ€œfor what comes afterโ€ (ืœืื—ื•ืจ) โ€” Rashi reads this as heeding what will stand at the end โ€” and supplies the confession that history awaits: โ€œWho gave Jacob over to despoilment and Israel to plunderers? Was it not the Lord, against whom we have sinned?โ€ (verse 24). Radak insists the point of the question is to exclude chance: the catastrophe was not accident (ืžืงืจื”) but the measured consequence of abandoning Godโ€™s ways and His Torah. The final verse depicts wrath blazing all around โ€” which Radak, citing his father, refers to Sancheriv seizing the cities of Yehudah and then pressing upon Yerushalayim itself โ€” โ€œbut they gave it no thought.โ€ The chapter thus traces a complete arc, from the ideal servant who brings light to the nations to the actual servant who cannot yet see his own light, and it is precisely this tension that the following chapter answers with its opening words of unconditional love: โ€œAnd now, thus says the Lord who created you, O Jacobโ€ฆ fear not, for I have redeemed you.โ€


ืคืจืง ืžืดื‘ ยท Chapter 42

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื”ึตึคืŸ ืขึทื‘ึฐื“ึผึดื™ึ™ ืึถืชึฐืžื‡ืšึฐึพื‘ึผึ”ื•ึน ื‘ึผึฐื—ึดื™ืจึดึ–ื™ ืจึธืฆึฐืชึธึฃื” ื ึทืคึฐืฉืึดึ‘ื™ ื ึธืชึทึคืชึผึดื™ ืจื•ึผื—ึดื™ึ™ ืขึธืœึธึ”ื™ื• ืžึดืฉืึฐืคึผึธึ–ื˜ ืœึทื’ึผื•ึนื™ึดึฅื ื™ื•ึนืฆึดึฝื™ืืƒ

English:

This is My servant, whom I uphold,My chosen one, in whom I delight.I have put My spirit upon him,He shall teach the true way to the nations.

God presents His servant โ€” upheld, chosen, endowed with the divine spirit to bring forth justice to the nations. Rashi identifies the servant as Yaakov-Israel, God's chosen one (citing Tehillim 135:4), while Radak and Metzudat David read the verse as a portrait of the future anointed king, upon whom the spirit rests as promised in chapter 11, who will resolve the nations' disputes and end their wars.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืŸ ืขื‘ื“ื™ ืืชืžืš ื‘ื•. ื”ืŸ ืขื‘ื“ื™ ื™ืขืงื‘ ืื™ื ื• ื›ืžื•ืชื›ื ื›ื™ ืืชืžื•ืš ื‘ื•: ื‘ื—ื™ืจื™. ื™ืฉืจืืœ ืงืจื•ื™ ื‘ื—ื™ืจื™ (ืชื”ื™ืœื™ื ืงืœืดื”:ื“ืณ) ื›ื™ ื™ืขืงื‘ ื‘ื—ืจ ืœื• ื™ื” ื•ืื•ืžืจ (ืœืงืžืŸ ืžื”) ืœืžืขืŸ ืขื‘ื“ื™ ื™ืขืงื‘ ื™ืฉืจืืœ ื‘ื—ื™ืจื™: ืจืฆืชื” ื ืคืฉื™. ืขืœื™ื• ื ืชืชื™ ืจื•ื—ื™ ืœื”ื•ื“ื™ืข ื ื‘ื™ืื™ื• ืืช ืกื•ื“ื• ื•ืกื•ืคื• ืžืฉืคื˜ ืœื’ื•ื™ื ื™ื•ืฆื™ื ืฉื ืืžืจ (ืœืขื™ืœ ื‘) ื•ื”ืœื›ื• ื’ื•ื™ื ืจื‘ื™ื ื•ื’ื•' ื•ื™ื•ืจื ื• ืžื“ืจื›ื™ื• ื•ื’ื•':
Behold My servant, I will support him Behold My servant Jacob is not like you, for I will support him. My chosen one Israel is called 'My chosen one' ([mss.:] His chosen one) (Ps. 135:4) "For the Eternal chose Jacob for Himself." Scripture states also (infra 45:4): "For the sake of My servant Jacob and Israel My chosen one." whom My soul desires; I have placed My spirit upon him to let his prophets know My secret, and his end will be that 'he shall promulgate justice to the nations,' as it is stated (supra 2:3): "And let Him teach us of His ways etc."

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ืœึนึฅื ื™ึดืฆึฐืขึทึ–ืง ื•ึฐืœึนึฃื ื™ึดืฉื‚ึผึธึ‘ื ื•ึฐืœึนืึพื™ึทืฉืึฐืžึดึฅื™ืขึท ื‘ึผึทื—ึ–ื•ึผืฅ ืงื•ึนืœึฝื•ึนืƒ

English:

He shall not cry out or shout aloud,Or make his voice heard in the streets.

The servant works without shouting or public clamor. Rashi explains that no admonition of the nations will be needed โ€” they will come of their own accord to learn, as in Zechariah's vision of 'let us go with you, for we have heard that God is with you.' Radak and Metzudat David add that unlike a judge who must shout to compel the litigants before him, his words will be spoken gently and accepted willingly.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืœื ื™ืฉื. ืœื ื™ื’ื‘ื™ื” ืงื•ืœ ืœื ื™ืฆื˜ืจืš ืœื”ื•ื›ื™ื— ื•ืœื”ืชื ื‘ืื•ืช ืืœ ื”ื’ื•ื™ื ืฉื”ื ืžืขืฆืžื ื™ื‘ื•ืื• ืœืœืžื•ื“ ืžื”ื ื›ืขื ื™ืŸ ืฉื ืืžืจ (ื–ื›ืจื™ื” ื—ืณ:ื›ืดื’) ื ืœื›ื” ืขืžื›ื ื›ื™ ืฉืžืขื ื• ืืœื”ื™ื ืขืžื›ื:
nor shall he raise [his voice] He shall not raise his voice. It will not be necessary to admonish and to prophesy to the nations, for they will come by themselves to learn from them [i.e., from Israel], as the matter is stated (Zech. 8:23): "Let us go with you, for we have heard that God is with you."

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ืงึธื ึถึคื” ืจึธืฆื•ึผืฅึ™ ืœึนึฃื ื™ึดืฉืึฐื‘ึผึ”ื•ึนืจ ื•ึผืคึดืฉืึฐืชึผึธึฅื” ื›ึตื”ึธึ–ื” ืœึนึฃื ื™ึฐื›ึทื‘ึผึถึ‘ื ึผึธื” ืœึถืึฑืžึถึ–ืช ื™ื•ึนืฆึดึฅื™ื ืžึดืฉืึฐืคึผึธึฝื˜ืƒ

English:

He shall not break even a bruised reed,Or snuff out even a dim wick.aHe shall not break even a bruised reed, / Or snuff out even a dim wick Or โ€œA bruised reed, he shall not be broken; / A dim wick, he shall not be snuffed out.โ€ He shall bring forth the true way.

The bruised reed and dim wick are images of the weak and the poor. Rashi cites Targum Yonatan: the meek, like a breaking reed, will not be broken, and the poor, like a flickering candle, will not be quenched. Metzudat David reads it as a pledge of impartial justice โ€” he will not tilt judgment against the powerless โ€” and Radak pictures a rule so gentle that even the frail feel no burden, yet judgment still emerges in perfect truth.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืงื ื” ืจืฆื•ืฅ ืœื ื™ืฉื‘ื•ืจ. ืช"ื™ ืขื™ื ื•ืชื ื™ื ื“ืื™ื ื•ืŸ ื›ืงื ื™ื ืจืขื™ืข ืœื ื™ืชื‘ืจื•ืŸ ื•ื—ืฉื™ื›ื™ื ื“ืื™ื ื™ืŸ ื›ื‘ื•ืฆื™ืŸ ืขืžื™ (ืคื™' ื›ื ืจ ื›ื‘ื”) ืœื ื™ื˜ืคื•ืŸ: ื•ืคืฉืชื” ื›ื”ื”. ืคืชื™ืœืช ืคืฉืชื” ืœื—ื” ืฉืงืจื•ื‘ื” ืœื™ื›ื‘ื•ืช ืžืœืš ืฉืœื”ื ืœื ื™ื’ื–ื•ืœ ืืช ื”ื“ืœื™ื ื•ืœื ื™ืจืฆืฅ ืืช ื”ืขื ื™ื™ื ื•ืืช ื”ื—ืœืฉื™ื:
A breaking reed he shall not break Jonathan paraphrases: The meek, who are like a breaking reed, shall not break, and the poor, who are like a flickering candle, shall not be quenched. and a flickering flaxen wick A wet flaxen wick, that is nearly extinguished. Their king will not rob the poor and will not break the poor and the weak.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ืœึนึคื ื™ึดื›ึฐื”ึถื”ึ™ ื•ึฐืœึนึฃื ื™ึธืจึ”ื•ึผืฅ ืขึทื“ึพื™ึธืฉื‚ึดึฅื™ื ื‘ึผึธืึธึ–ืจึถืฅ ืžึดืฉืึฐืคึผึธึ‘ื˜ ื•ึผืœึฐืชื•ึนืจึธืชึ–ื•ึน ืึดื™ึผึดึฅื™ื ื™ึฐื™ึทื—ึตึฝืœื•ึผืƒย {ืค}

English:

He shall not grow dim or be bruisedTill he has established the true way on earth;And the coastlands shall await his teaching.

The gentleness of the previous verses is not weakness: the servant will neither dim nor break until justice is established throughout the earth. Radak explains that the distant coastlands will long for his instruction, connecting the verse to the vision of chapter 2 โ€” 'many peoples shall go and say, Come, let us go up to the mountain of the Lord... and He will teach us of His ways.'
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืœื ื™ืจื•ืฅ. ื›ืžื• ืœื ื™ืจืฆืฅ ื›ื™ ืžืœืื” ื”ืืจืฅ ื“ืขื” (ืœืขื™ืœ ื™ื) ื•ื™ืฉืžืขื• ืœื”ืŸ ื›ืขื ื™ืŸ ืฉื ื' (ืฆืคื ื™ื” ื’ืณ:ื˜ืณ) ื›ื™ ืื– ืื”ืคื•ืš ืืœ ืขืžื™ื ื•ื’ื•' ื•ื–ื”ื• ืœืชื•ืจืชื• ืื™ื™ื ื™ื™ื—ืœื• ื›ื•ืœื ื™ืฉืžืขื• ืœืชื•ืจืชื•:
Neither shall he weaken nor shall he be broken Heb. ื•ึฐืœึนื ื™ึธืจื•ึผืฅ, like ืœึนื ื™ึตืจึธืฆึตืฅ, he shall not be broken, "for the earth shall be full of knowledge of the Lord as water covers the seabed" (supra 11:9). And they shall obey them, as the matter is stated (Zeph. 3:9): "For then I will make the nations pure of speech etc." That is what follows: And for his instruction islands shall long. They shall all obey his instruction.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื›ึผึนื”ึพืึธืžึทึžืจ ื”ึธืึตึฃืœโ€‰ื€โ€‰ื™ึฐื”ึนื•ึธึ—ื” ื‘ึผื•ึนืจึตึคื ื”ึทืฉืึผึธืžึทึ™ื™ึดืึ™ ื•ึฐื ึฃื•ึนื˜ึตื™ื”ึถึ”ื ืจึนืงึทึฅืข ื”ึธืึธึ–ืจึถืฅ ื•ึฐืฆึถืึฑืฆึธืึถึ‘ื™ื”ึธ ื ึนืชึตึคืŸ ื ึฐืฉืึธืžึธื”ึ™ ืœึธืขึธึฃื ืขึธืœึถึ”ื™ื”ึธ ื•ึฐืจึ–ื•ึผื—ึท ืœึทื”ึนืœึฐื›ึดึฅื™ื ื‘ึผึธึฝื”ึผืƒ

English:

Thus said the ETERNAL God,Who created the heavens and stretched them out,Who spread out the earth and what it brings forth,Who gave breath to the people upon itAnd life to those who walk thereon:

The promise is grounded in creation itself. Radak explains that the prophet repeats this creation language deliberately, to refute those of his generation who believed the world eternal or the product of chance rather than the work of a Creator. Rashi distinguishes the terms: the soul of life is given to all people alike, while the spirit of holiness belongs to those who walk before Him.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืืœ ื”'. ื‘ืขืœ ื”ื“ื™ืŸ ื•ื‘ืขืœ ื”ืจื—ืžื™': ื‘ื•ืจื ื”ืฉืžื™ื. ืชื—ื™ืœื” ื›ืžื™ืŸ ืคืงื™ืข ืฉืœ ืฉืชื™ ื•ืื—"ื› ื ื˜ื” ืื•ืชื ื›ื“ืื™ืชื ื‘ืžืก' ื—ื’ื™ื’ื”: ื•ืฆืืฆืื™ื”. ื‘ื•ืจื ืืช ื”ื™ื•ืฆื ืžืžื ื”: ื ื•ืชืŸ ื ืฉืžื”. ื ืฉืžืช ื—ื™ื™ื: ืœืขื ืขืœื™ื”. ืœื›ื•ืœื ื‘ืฉื•ื”: ื•ืจื•ื—. ืงื“ื•ืฉื”: ืœื”ื•ืœื›ื™ื ื‘ื”. ืœืžืชื”ืœื›ื™ื ืœืคื ื™ื•:
God the Lord The Master of justice and the Master of clemency. the Creator of the heavens First like a sort of ball of warp thread, and afterward He stretched it out as it is stated in Tractate Hagigah (12a). and what springs forth from it And He creates what springs forth from it. Who gave a soul A soul of life. to the people upon it To all of them equally. and a spirit of sanctity. to those who walk thereon To those who walk before Him.

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ืึฒื ึดึงื™ ื™ึฐื”ึนื•ึธึ›ื” ืงึฐืจึธืืชึดึฅื™ืšึธึฝ ื‘ึฐืฆึถึ–ื“ึถืง ื•ึฐืึทื—ึฐื–ึตึฃืง ื‘ึผึฐื™ึธื“ึถึ‘ืšึธ ื•ึฐืึถืฆึผื‡ืจึฐืšึธึ— ื•ึฐืึถืชึผึถื ึฐืšึธึ› ืœึดื‘ึฐืจึดึฅื™ืช ืขึธึ–ื ืœึฐืึฅื•ึนืจ ื’ึผื•ึนื™ึดึฝืืƒ

English:

I GOD, in My grace, have summoned you,And I have grasped you by the hand.I created you, and appointed youA covenant people,bcovenant people Lit. โ€œcovenants of a peopleโ€; meaning of Heb. uncertain. a light of nationsca light of nations See 49.6 and note.โ€”

The commission: called in righteousness, grasped by the hand, appointed a covenant people and a light of nations. Rashi hears the verse addressed to Yeshayahu himself, formed from the first to return the people to God's covenant and enlighten them. Radak addresses it to Israel โ€” through Israel the nations find both peace and moral instruction, for the light is the Torah that goes forth from Zion โ€” while Metzudat David refers it to the Mashiach.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืงืจืืชื™ืš. ืœื™ืฉืขื™ื” ื”ื•ื ืื•ืžืจ: ื•ืืฆืจืš. ื›ืฉื™ืฆืจืชื™ืš ื–ืืช ื”ื™ืชื” ืžื—ืฉื‘ืชื™ ืฉืชืฉื™' ืืช ืขืžื™ ืœื‘ืจื™ืชื™ ื•ืœื”ืื™ืจ ืœื”ื: ืœืื•ืจ ื’ื•ื™ื. ื›ืœ ืฉื‘ื˜ ืงืจื•ื™ ื’ื•ื™ ืœืขืฆืžื• ื›ืขื ื™ืŸ ืฉื ื' ื’ื•ื™ ื•ืงื”ืœ ื’ื•ื™ื:
I called you To Isaiah He says. and I formed you Heb. ื•ึฐืึถืฆึผึธืจึฐืšึธ. When I formed you (ื›ึผึฐืฉืึถื™ึฐืฆึทืจึฐืชึผึดื™ืšึธ), this was My thought, that you return My people to My covenant and to enlighten them. for a light to nations Every tribe is called a nation by itself, as the matter is stated (Gen. 35:11): "A nation and a congregation of nations."

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ืœึดืคึฐืง๏ฟฝ๏ฟฝึ–ื—ึท ืขึตื™ื ึทึฃื™ึดื ืขึดื•ึฐืจึ‘ื•ึนืช ืœึฐื”ื•ึนืฆึดึคื™ื ืžึดืžึผึทืกึฐื’ึผึตืจึ™ ืึทืกึผึดึ”ื™ืจ ืžึดื‘ึผึตึฅื™ืช ื›ึผึถึ–ืœึถื ื™ึนึฅืฉืึฐื‘ึตื™ ื—ึนึฝืฉืึถืšึฐืƒ

English:

Opening eyes deprived of light,dOpening eyes deprived of light An idiom meaning โ€œfreeing the imprisonedโ€; cf. 61.1. Rescuing prisoners from confinement,From the dungeon those who sit in darkness.

The mission unfolds: opening blind eyes and bringing prisoners out of the dungeon. Rashi reads the blindness spiritually โ€” eyes that do not see God's might will be opened to repentance, and once opened, the prisoners emerge; alternatively, the verse foretells the coming exile and the eventual release from it. Metzudat David and Radak read it concretely of Israel, bound in exile and sitting in darkness, who will be brought out.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืœืคืงื•ื— ืขื™ื ื™ื ืขื•ืจื•ืช. ืฉืื™ื ' ืจื•ืื™ืŸ ืืช ื’ื‘ื•ืจืชื• ืœืชืช ืœื‘ ืœืฉื•ื‘ ืืœื™: ืœื”ื•ืฆื™ื ืžืžืกื’ืจ ืืกื™ืจ. ื•ืข"ื™ ืฉื™ืชืคืงื—ื• ืขื™ื ื™ื”ื ื™ืฆืื• ืืกื™ืจื™ื ืžืžืกื’ืจ ื“"ื ืœื‘ืฉืจื ืขืœ ื’ืœื•ืช ื‘ื‘ืœ ื”ืขืชื™ื“' ืœื‘ื ืขืœื™ื”ืŸ ืฉืกื•ืคืŸ ืœืฆืืช ืžืžื ื”:
To open blind eyes who do not see My might, to take heart to return to Me. to bring prisoners out of a dungeon And because their eyes will be opened, the prisoners will come out of the dungeon. Another explanation: To inform them of the exile destined to befall them, out of which they will eventually come.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ืึฒื ึดึฅื™ ื™ึฐื”ึนื•ึธึ–ื” ื”ึฃื•ึผื ืฉืึฐืžึดึ‘ื™ ื•ึผื›ึฐื‘ื•ึนื“ึดื™ึ™ ืœึฐืึทื—ึตึฃืจ ืœึนึฝืึพืึถืชึผึตึ”ืŸ ื•ึผืชึฐื”ึดืœึผึธืชึดึ–ื™ ืœึทืคึผึฐืกึดื™ืœึดึฝื™ืืƒ

English:

I am GOD, that is My name;I will not yield My glory to another,Nor My renown to idols.

God declares His name unique and refuses to yield His glory to idols. Rashi explains the name as an expression of lordship and power: God must show that He is Master, and will not allow the nations to rule His people forever and credit their gods. Radak adds that once God executes judgment and redeems Israel with wonders, all peoples will recognize that there is none beside Him.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื•ื ืฉืžื™. ื”ื•ื ืžืคื•ืจ' ื‘ืœ' ืื“ื ื•ืช ื•ื›ื— ื•ืขืœื™ ืœื”ืจืื•ืช ืฉืื“ื•ืŸ ืื ื™ ืœืคื™ื›ืš ื›ื‘ื•ื“ื™ ืœืื—ืจ ืœื ืืชืŸ:
that is My Name This is explained as an expression of Lordship and power. I must show that I am the Master. Therefore, My glory I will not give to another, that the heathens shall rule over My people forever and say that the hand of their God is powerful.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื”ึธืจึดืืฉืึนื ึ–ื•ึนืช ื”ึดื ึผึตื”ึพื‘ึธึ‘ืื•ึผ ื•ึทึฝื—ึฒื“ึธืฉืื•ึนืชึ™ ืึฒื ึดึฃื™ ืžึทื’ึผึดึ”ื™ื“ ื‘ึผึฐื˜ึถึฅืจึถื ืชึผึดืฆึฐืžึทึ–ื—ึฐื ึธื” ืึทืฉืึฐืžึดึฅื™ืขึท ืึถืชึฐื›ึถึฝืืƒย {ืค}

English:

See, the things once predicted have come,And now I foretell new things,Announce to you ere they sprout up.

The argument from fulfilled prophecy that runs through these chapters: the former things came to pass, so trust the new things announced before they sprout. Rashi points to the promise to Avraham about the Egyptian exile, kept in full, as the guarantee of the promise concerning the later exile. Radak reads the former things as the prophecies about Sancheriv fulfilled in Yeshayahu's own days, and explains the sprouting image โ€” redemption emerges into view like a plant breaking through the earth after its concealment.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ืจืืฉื•ื ื•ืช. ืฉื”ื‘ื˜ื—ืชื™ ืœืื‘ืจื”ื ืขืœ ื’ืœื•ืช ืžืฆืจื™ื (ื‘ืจืืฉ' ื˜ื•) ื•ื’ื ืืช ื”ื’ื•ื™ ื•ื’ื•': ื”ื ื” ื‘ืื•. ืฉืžืจืชื™ ื”ื‘ื˜ื—ืชื™ ื•ืขืช' ื—ื“ืฉื•ืช ืื ื™ ืžื’ื™ื“ ืœืขืžื™ ืœื”ื‘ื˜ื™ื— ืขืœ ื’ืœื•ืช ืฉื ื™ื™ื”:
The former things that I promised Abraham concerning the exile of Egypt (Gen. 15:14), "And also the nation etc." behold they have come to pass I kept My promise, and now new things I tell My people, to promise them concerning a second exile.

ืคืกื•ืง ื™ืณ ยท Verse 10

Hebrew:

ืฉืึดึคื™ืจื•ึผ ืœึทึฝื™ื”ึนื•ึธื”ึ™ ืฉืึดึฃื™ืจ ื—ึธื“ึธึ”ืฉื ืชึผึฐื”ึดืœึผึธืชึ–ื•ึน ืžึดืงึฐืฆึตึฃื” ื”ึธืึธึ‘ืจึถืฅ ื™ื•ึนืจึฐื“ึตึคื™ ื”ึทื™ึผึธืึ™ ื•ึผืžึฐืœึนืึ”ื•ึน ืึดื™ึผึดึ–ื™ื ื•ึฐื™ึนืฉืึฐื‘ึตื™ื”ึถึฝืืƒ

English:

Sing to GOD a new song,Praise from the ends of the earthโ€”You who sail the sea and you creatures in it,You coastlandseYou who sail the sea and you creatures in it, / You coastlands Emendation yields โ€œLet the sea roar and its creatures, / The coastlandsโ€ฆโ€ Cf. Ps. 98.7. and their inhabitants!

A new song (shir chadash) rises from the ends of the earth. Radak sets it at the time of Israel's redemption: because Israel is scattered to every corner, the nations everywhere will witness the wonders and join the song, on sea and on land alike. Metzudat David notes the poetic figure โ€” islands and sea creatures have no speech, so this is the same idiom as 'the rivers clap hands' in Tehillim 98.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืชื”ืœืชื• ืžืงืฆื” ื”ืืจืฅ. ืขืœ ื›ืจื—ื ื›ืฉื™ืจืื• ืืช ื’ื‘ื•ืจืชื™ ืœื™ืฉืจืืœ ื™ื•ื“ื• ื›ืœ ื”ืขื›ื•"ื ื›ื™ ืืœื”ื™ื ืื ื™: ื™ื•ืจื“ื™ ื”ื™ื. ืคื•ืจืฉื™ ื‘ืกืคื™ื ื•ืช: ื•ืžืœื•ืื•. ื”ืงื‘ื•ืขื™ื ื‘ื™ื ื•ืœื ื‘ืื™ื™ื ืืœื ื‘ืชื•ืš ื”ืžื™ื ืฉื•ืคื›ื™ื ืขืคืจ ื›ืœ ืื—ื“ ื•ืื—ื“ ื›ื“ื™ ื‘ื™ืช ื•ื”ื•ืœื›ื™ื ืžื‘ื™ืช ืœื‘ื™ืช ื‘ืกืคื™ื ื” ื›ื’ื•ืŸ ืขื™ืจ ื•ื•ื ื™ืฆื™ื™"ื:
His praise from the end of the earth Perforce, when they see My mighty deeds for Israel, all the heathens (nations [Parshandatha, K'li Paz]) will admit that I am God. those who go down to the sea Those who embark in ships. and those therein Those whose permanent residence is in the sea and not in the islands, but in the midst of the water, they spill earth, each one of them, enough for a house, and go from house to house by boat, like the city of Venice. [As in Warsaw ed. and Parshandatha.]

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื™ึดืฉื‚ึฐืึคื•ึผ ืžึดื“ึฐื‘ึผึธืจึ™ ื•ึฐืขึธืจึธึ”ื™ื• ื—ึฒืฆึตืจึดึ–ื™ื ืชึผึตืฉืึตึฃื‘ ืงึตื“ึธึ‘ืจ ื™ึธืจึนึ™ื ึผื•ึผึ™ ื™ึนึฃืฉืึฐื‘ึตื™ ืกึถึ”ืœึทืข ืžึตืจึนึฅืืฉื ื”ึธืจึดึ–ื™ื ื™ึดืฆึฐื•ึธึฝื—ื•ึผืƒ

English:

Let the desert and its towns cry aloud,The villages where Kedar dwells;Let Selaโ€™s inhabitants shout,Call out from the peaks of the mountains.

The song spreads from the sea to the wilderness: the desert, the tent-villages of Kedar, and the dwellers of the rock shout from the mountaintops. Rashi preserves the striking Targumic reading that the 'rock dwellers' are the dead who will be resurrected, while Radak explains them as those in fortresses built on crags and hills, who from their heights see the redeemed travelers crossing the desert from afar โ€” for Israel will return from exile by way of the wilderness.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ืฉืื• ืžื“ื‘ืจ. ืงื•ืœ ื‘ืฉื™ืจ: ื—ืฆืจื™ื ืชืฉื‘ ืงื“ืจ. (ืžื•ืกื‘ ืขืœ ื™ืฉืื•) ืžื“ื‘ืจ ืงื“ืจ ืฉื”ื ื“ืจื™ื ืขืชื” ื‘ืื•ื”ืœื™ื ื™ืฉืื• ืงื•ืœ ื•ื™ืจื•ื ื• (ื›ืžื• ื•ื”ื—ืฆืจื™ื ืืฉืจ ืชืฉื‘ ืงื“ืจ), ื‘ืžื“ื‘ืจ ืงื“ืจ ืฉื”ื ื“ืจื™ื ืขืชื” ื‘ืื”ืœื™ื”ื ื™ื”ื™ื• ืขืจื™ื ื•ื—ืฆืจื™ื ืงื‘ื•ืขื™ื: ื™ื•ืฉื‘ื™ ืกืœืข. ื”ืžืชื™ื ืฉื™ื—ื™ื• ื›ืŸ ืช"ื™: ืžืจืืฉ ื”ืจื™ื ื™ืฆื•ื•ื—ื•. ืžืจื™ืฉ ื˜ื•ืจื™ื ื™ืจื™ืžื•ืŸ ืงืœื™ื”ื•ืŸ:
The desert and its cities shall raise [their voice] their voice in song. Kedar shall be inhabited with villages (Connected to "The desert...shall raise." The desert of Kedar, where they now dwell in tents, shall raise their voice and sing. It is like: And the villages with which Kedar is settled.) The desert of Kedar, where they now dwell in tents, will be permanent cities and villages. rock dwellers The dead who will be resurrected. So did Jonathan render this. from the mountain peaks they shall shout From the mountain peaks they shall raise their voices [from Jonathan].

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื™ึธืฉื‚ึดึฅื™ืžื•ึผ ืœึทื™ื”ึนื•ึธึ–ื” ื›ึผึธื‘ึ‘ื•ึนื“ ื•ึผืชึฐื”ึดืœึผึธืชึ–ื•ึน ื‘ึผึธืึดื™ึผึดึฅื™ื ื™ึทื’ึผึดึฝื™ื“ื•ึผืƒ

English:

Let them do honor to GOD,And tell Godโ€™s glory in the coastlands.

The universal chorus reaches its summary: let them give glory to God and declare His praise in the coastlands. Metzudat David explains that they will render this honor with their own mouths โ€” the inhabitants of the distant isles themselves telling His praise, so that no corner of the world remains outside the acknowledgment of the Redeemer.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื™ึฐื”ึนื•ึธื”ึ™ ื›ึผึทื’ึผึดื‘ึผึฃื•ึนืจ ื™ึตืฆึตึ”ื ื›ึผึฐืึดึฅื™ืฉื ืžึดืœึฐื—ึธืžึ–ื•ึนืช ื™ึธืขึดึฃื™ืจ ืงึดื ึฐืึธึ‘ื” ื™ึธืจึดึ™ื™ืขึทึ™ ืึทืฃึพื™ึทืฆึฐืจึดึ”ื™ื—ึท ืขึทืœึพืึนื™ึฐื‘ึธึ–ื™ื• ื™ึดืชึฐื’ึผึทื‘ึผึธึฝืจืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

GOD goes forth like a warrior,Whipping up rage like a fighterโ€”Yelling, roaring aloud,Then charging upon the enemy.

The imagery turns martial: God goes forth like a warrior for Israel's salvation. Radak explains each figure โ€” like a hero who marches to battle without fear, God rouses His jealousy for Israel, enslaved in exile so many years, and the shouting and roaring are the battle cries of victors prevailing over their foes, the roar (yatzriach) even louder than the shout. Metzudat David likewise reads it as God strengthening Himself against His enemies for His people's rescue.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื”ึถื—ึฑืฉืึตึ™ื™ืชึดื™ึ™ ืžึตึฝืขื•ึนืœึธึ”ื ืึทื—ึฒืจึดึ–ื™ืฉื ืึถืชึฐืึทืคึผึธึ‘ืง ื›ึผึทื™ึผื•ึนืœึตื“ึธึฃื” ืึถืคึฐืขึถึ”ื” ืึถืฉืึผึนึฅื ื•ึฐืึถืฉืึฐืึทึ–ืฃ ื™ึธึฝื—ึทื“ืƒ

English:

โ€œI have kept silent far too long,ffar too long Lit. โ€œfrom of old.โ€ Kept still and restrained Myself;Now I will scream like a woman in labor,I will pant and I will gasp.

One of the boldest anthropomorphisms in the book: the long divine silence ends in the cry of a woman in labor. Rashi reads the silence as God's long restraint over the destruction of His Temple; Radak pictures God bearing Israel's suffering in exile like one who hides what is in his heart and holds himself back โ€” until He can bear it no longer and cries out against the wicked, to destroy His enemies together.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื—ืฉื™ืชื™ ืžืขื•ืœื. ื–ื” ื™ืžื™ื ืจื‘ื™ื ื”ื—ืฉื™ืชื™ ืขืœ ื—ืจื‘ืŸ ื‘ื™ืชื™ ื•ืชืžื™ื“ ืื—ืจื™ืฉ: ืืชืืคืง. ืœืฉื•ืŸ ื”ื•ื•ื” ืขื“ ืขืชื” ื”ืฆื™ืงืชื ื™ ืจื•ื—ื™ ื•ืžืขืชื” ื›ื™ื•ืœื“ื” ืืคืขื”: ืืฉื•ื. ืืชื‘ื”ืœ: ื•ืืฉืืฃ. ื•ืืชืื•ื” ืœื”ืฉืžื™ื“ ื”ื›ืœ ื™ื—ื“ ื›ืœ ืื•ื™ื‘ื™:
I was silent from time immemorial Already for a long time I have been silent about the destruction of My Temple, and always... I am still; I restrain Myself This is present tense. Until now My spirit has constrained Me, and from now, like a travailing woman will I cry. I will be terrified Heb. ืึถืฉึผืึนื, I will be terrified. and destroy [them] together And I will long to destroy everyone together, all My adversaries.

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ืึทื—ึฒืจึดึคื™ื‘ ื”ึธืจึดื™ืึ™ ื•ึผื’ึฐื‘ึธืขึ”ื•ึนืช ื•ึฐื›ื‡ืœึพืขึถืฉื‚ึฐื‘ึผึธึ–ื ืื•ึนื‘ึดึ‘ื™ืฉื ื•ึฐืฉื‚ึทืžึฐืชึผึดึคื™ ื ึฐื”ึธืจื•ึนืชึ™ ืœึธืึดื™ึผึดึ”ื™ื ื•ึทืึฒื’ึทืžึผึดึ–ื™ื ืื•ึนื‘ึดึฝื™ืฉืืƒ

English:

Hills and heights will I scorch,Cause all their green to wither;I will turn rivers into isles,gisles Emendation yields โ€œdesert.โ€ And dry the marshes up.

The warrior's devastation is decoded by the commentators as political allegory. Rashi: the mountains and hills are the kings and rulers of the nations, and their grass is all who follow them. Radak reads the rivers and marshes the same way โ€” nations full of every good thing, like brimming rivers, will be emptied of their abundance and left dry as habitable flats.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืื—ืจื™ื‘ ื”ืจื™ื ื•ื’ื‘ืขื•ืช. ืื”ืจื•ื’ ืžืœื›ื™ื ื•ืฉืœื˜ื•ื ื™ื ืฉืœ ืขื›ื•"ื: ื•ื›ืœ ืขืฉื‘ื. ื›ืœ ื”ื ืœื•ื™ื ืขืœื™ื”ื: ืื•ื‘ื™ืฉ. ืœ' ื™ื•ื‘ืฉ ื”ื•ื ืœืขื ื™ืŸ ื“ื‘ืจ ืœื— ื›ื’ื•ืŸ ืขืฉื‘ ื•ื ื”ืจื•ืช:
I will destroy mountains and hills I will slay kings and rulers. and all their grass All their followers. I will dry out Heb. ืื•ึนื‘ึดื™ืฉื. This is an expression of drying, used in reference to wet things, e. g., grass and rivers.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื•ึฐื”ื•ึนืœึทื›ึฐืชึผึดึฃื™ ืขึดื•ึฐืจึดึ—ื™ื ื‘ึผึฐื“ึถึ™ืจึถืšึฐึ™ ืœึนึฃื ื™ึธื“ึธึ”ืขื•ึผ ื‘ึผึดื ึฐืชึดื™ื‘ึฅื•ึนืช ืœึนืึพื™ึธื“ึฐืขึ–ื•ึผ ืึทื“ึฐืจึดื™ื›ึตึ‘ื ืึธืฉื‚ึดื™ืึฉ ืžึทื—ึฐืฉืึธึจืšึฐ ืœึดืคึฐื ึตื™ื”ึถึœื ืœึธืึ—ื•ึนืจ ื•ึผืžึทึฝืขึฒืงึทืฉืึผึดื™ืึ™ ืœึฐืžึดื™ืฉืึ”ื•ึนืจ ืึตึšืœึผึถื” ื”ึทื“ึผึฐื‘ึธืจึดึ”ื™ื ืขึฒืฉื‚ึดื™ืชึดึ–ื ื•ึฐืœึนึฅื ืขึฒื–ึทื‘ึฐืชึผึดึฝื™ืืƒ

English:

I will lead the blindBy a road they did not know,And I will make them walkBy paths they never knew.I will turn darkness before them to light,Rough places into level ground.These are the promisesโ€”I will keep them without fail.

While the nations are laid low, Israel โ€” the blind of this verse, as Radak explains, blind in exile โ€” is led home through the wilderness of the peoples on a road they did not know, with darkness turned to light and crooked ways made level. Rashi notes the grammar of certainty: 'I have done them' (asitim) is the prophetic past, speaking of the future as though already accomplished.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื•ืœื›ืชื™. ื™ืฉืจืืœ ืฉื”ื™ื• ืขื•ืจื™ื ืขื“ ื”ื ื” ืžื”ื‘ื™ื˜ ืืœื™ ื‘ื“ืจืš ื”ื˜ื•ื‘ ืืฉืจ ืœื ื™ื“ืขื• ืœื”ืœื•ืš ื‘ื”: ืขืฉื™ืชื™ื. ืืขืฉื” ื›ืŸ ืœ' ื ื‘ื•ืื” ืœื“ื‘ืจ ืขืœ ื”ืขืชื™ื“ ื›ืื™ืœื• ืขืฉื•ื™:
And I will lead the blind Israel, who were heretofore blind from looking to Me, I will lead in the good way, upon which they did not know to walk. I will do them Heb. ืขึฒืฉื‚ึดื™ืชึดื [lit. I did them], I will do. So is the language of prophecy, to speak of the future as if it was already done.

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื ึธืกึนึคื’ื•ึผ ืึธื—ื•ึนืจึ™ ื™ึตื‘ึนึฃืฉืื•ึผ ื‘ึนึ”ืฉืึถืช ื”ึทื‘ึผึนื˜ึฐื—ึดึ–ื™ื ื‘ึผึทืคึผึธึ‘ืกึถืœ ื”ึธืึนืžึฐืจึดึฅื™ื ืœึฐืžึทืกึผึตื›ึธึ–ื” ืึทืชึผึถึฅื ืึฑืœึนื”ึตึฝื™ื ื•ึผืƒย {ืค}

English:

Driven back and utterly shamedShall be those who trust in an image,Those who say to idols,โ€˜You are our gods!โ€™โ€

The counterpart to Israel's illuminated road: those who trusted in graven images are driven back in shame. Metzudat David pictures the gesture vividly โ€” like a humiliated man who retreats backwards so that none may see him in his disgrace โ€” while Radak adds that the idol-worshippers will fall back from their whole way of thinking when the redemption exposes the emptiness of their gods.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื”ึทื—ึตืจึฐืฉืึดึ–ื™ื ืฉืึฐืžึธึ‘ืขื•ึผ ื•ึฐื”ึทืขึดื•ึฐืจึดึ–ื™ื ื”ึทื‘ึผึดึฅื™ื˜ื•ึผ ืœึดืจึฐืึฝื•ึนืชืƒ

English:

Listen, you who are deaf;You blind ones, look up and see!

The chapter pivots from consolation to rebuke. Rashi states plainly that the deaf and the blind here are Israel. Radak expands: deaf to the word of God and blind to His deeds, the prophet's generation is summoned to hear the good destined for Israel and to learn from the former prophecies already fulfilled that the future ones will come โ€” so why harden their hearts?
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”ื—ืจืฉื™ื. ื•ื”ืขื•ืจื™ื ืขืœ ื™ืฉืจืืœ ื”ื•ื ืื•ืžืจ:
You deaf ones...and you blind ones He is referring to Israel.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ืžึดึคื™ ืขึดื•ึผึตืจึ™ ๏ฟฝ๏ฟฝึผึดึฃื™ ืึดืึพืขึทื‘ึฐื“ึผึดึ”ื™ ื•ึฐื—ึตืจึตึ–ืฉื ื›ึผึฐืžึทืœึฐืึธื›ึดึฃื™ ืึถืฉืึฐืœึธึ‘ื— ืžึดึคื™ ืขึดื•ึผึตืจึ™ ื›ึผึดืžึฐืฉืึปืœึผึธึ”ื ื•ึฐืขึดื•ึผึตึ–ืจ ื›ึผึฐืขึถึฅื‘ึถื“ ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

Who is so blind as My servant,So deaf as the messenger I send?Who is so blind as the chosenhchosen Meaning of Heb. uncertain. one,So blind as GODโ€™s servant?

The servant title of verse 1 returns as an indictment: who is so blind as My servant? Rashi reads meshulam as one 'paid in full' โ€” the blind one has already received his chastisements and emerges cleansed. Metzudat David turns the charge on the capable: who deserves the name blind more than the one who knows the generation's failings yet does not look at their deeds to correct them, and who deserves the name deaf more than the one given wisdom who will not hear and warn? Radak reads it as the people's own taunt against God's prophets.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืžื™ ืขื•ืจ. ื‘ื›ื ืื™ืŸ ืื—ื“ ื›ื™ ืื ืขื‘ื“ื™ ื”ื•ื ื”ืขื•ืจ ืฉื‘ื›ืœื›ื, ื•ื—ืจืฉ ืฉื‘ื›ื ื”ืจื™ ื”ื•ื ื›ืžืœืื›ื™ ืืฉืจ ืื ื™ ืฉื•ืœื— ืœื”ื ื‘ื ื ื‘ื•ืื•ืช: ืžื™ ืขื•ืจ ื›ืžืฉื•ืœื. ืžื™ ื”ื™ื” ืขื•ืจ ื‘ื›ื ื›ื‘ืจ ืงื‘ืœ ื™ืกื•ืจื™ื• ื•ื”ืจื™ ื”ื•ื ื›ืžืฉื•ืœื ื›ืœ ืชื’ืžื•ืœื™ื• ื•ื™ื•ืฆื ื ืงื™:
Who is blind among you? There is no one but My servant; he is the most blind of all of you. And the most deaf among you is like My messenger whom I send to prophesy prophecies. He who was blind is as the one who received his payment He who was blind among you has already received his chastisements, and he is as one who was paid all payments due him and has emerged cleansed.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

(ืจืื™ืช) [ืจึธืึฅื•ึนืช] ืจึทื‘ึผึ–ื•ึนืช ื•ึฐืœึนึฃื ืชึดืฉืึฐืžึนึ‘ืจ ืคึผึธืงึฅื•ึนื—ึท ืื‡ื–ึฐื ึทึ–ื™ึดื ื•ึฐืœึนึฅื ื™ึดืฉืึฐืžึธึฝืขืƒ

English:

Seeing many things, he givesihe gives Heb. โ€œyou give.โ€ no heed;With ears open, he hears nothing.

The diagnosis of the blindness: seeing much, guarding nothing. Rashi paraphrases God's complaint โ€” many sights lie before you, yet you do not observe My deeds and return to Me; I am busy opening your ears through My prophets, but not one of you listens. Radak sharpens the point: what use is sight to one who sees but does not guard his way? Eyes open yet blind, ears open yet deaf.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ืจืื•ืช ืจื‘ื•ืช. ืจืื™ื•ืช ื”ืจื‘ื” ืœืคื ื™ื›ื ื•ืื™ื ื›ื ืฉื•ืžืจื™ื ืœื”ื‘ื™ื˜ ื‘ืžืขืฉื™ ื•ืœืฉื•ื‘ ืืœื™: ืคืงื•ื— ืื–ื ื™ื. ืื ื™ ืขืกื•ืง ืœืคืงื•ื— ืื–ื ื™ื›ื ืข"ื™ ื ื‘ื™ืื™ ื•ืœื ื™ืฉืžืข ืื™ืฉ ืžื›ื ืืช ื“ื‘ืจื™ ื•ืœืฉื•ืŸ ื”ื•ื” ื”ื•ื:
There is much to see There are many sights before you, and you do not observe to look at My deeds and to return to Me. to open the ears I am busy opening your ears through My prophets, but none of you listens to My words. This is a present tense.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื™ึฐื”ึนื•ึธึฅื” ื—ึธืคึตึ–ืฅ ืœึฐืžึทึฃืขึทืŸ ืฆึดื“ึฐืงึ‘ื•ึน ื™ึทื’ึฐื“ึผึดึฅื™ืœ ืชึผื•ึนืจึธึ–ื” ื•ึฐื™ึทืึฐื“ึผึดึฝื™ืจืƒ

English:

jMeaning of verse uncertain; cf. 43.9โ€“12. GOD desires his vindication,That he may magnify and glorify the Teaching.

The famous declaration recited at the close of Torah study: 'The Lord desires, for the sake of His righteousness, to magnify Torah and make it glorious.' Rashi reads it as God's ongoing effort โ€” for His righteousness' sake He magnifies and strengthens Torah for you, showing you and opening your ears. Radak sets it in the days of redemption: for the sake of His own righteousness, not Israel's merit, God will magnify His Torah until the earth is full of knowledge of the Lord and the blind eyes at last open.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื”' ื—ืคืฅ. ืœื”ืจืื•ืชื›ื ื•ืœืคืงื•ื— ืื–ื ื™ื›ื ืœืžืขืŸ ืฆื“ืง ื•ืœื›ืš ื”ื•ื ืžื’ื“ื™ืœ ื•ืžืื“ื™ืจ ืœื›ื ืชื•ืจื”:
The Lord desires to show you and to open your ears for His righteousness' sake; therefore, he magnifies and strengthens the Torah for you.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื•ึฐื”ื•ึผืึฎ ืขึทืึพื‘ึผึธื–ึฃื•ึผื– ื•ึฐืฉืึธืกื•ึผื™ึ’ ื”ึธืคึตึคื—ึท ื‘ึผึทื—ื•ึผืจึดื™ืึ™ ื›ึผึปืœึผึธึ”ื ื•ึผื‘ึฐื‘ึธืชึผึตึฅื™ ื›ึฐืœึธืึดึ–ื™ื ื”ื‡ื—ึฐื‘ึผึธึ‘ืื•ึผ ื”ึธื™ึคื•ึผ ืœึธื‘ึทื–ึ™ ื•ึฐืึตึฃื™ืŸ ืžึทืฆึผึดึ”ื™ืœ ืžึฐืฉืึดืกึผึธึ–ื” ื•ึฐืึตื™ืŸึพืึนืžึตึฅืจ ื”ึธืฉืึทึฝื‘ืƒ

English:

Yet it is a people plundered and despoiled:All of them are trapped in holes,Imprisoned in dungeons.They are given over to plunder, with none to rescue them;To despoilment, with none to say โ€œGive back!โ€

The present reality against the promise: a people plundered and despoiled, trapped in holes and hidden in prisons, with none to demand restitution. Radak explains that enemies continually plunder Israel, snaring even those who hide in caves and locking them in dungeons โ€” and the tragedy Rashi underscores from the passage's end is that through all this they do not take it to heart to ask, 'Why has this befallen us?'
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ื”ื•ื. ื”ืขื ื”ื–ื” ื‘ื–ื•ื™ ื•ืฉืกื•ื™ ื•ืกื•ืฃ ื”ืขื ื™ืŸ ื•ืœื ื™ืฉื™ื ืขืœ ืœื‘ ื›ืœ ื–ื” ืœื•ืžืจ ืœืžื” ืงืจืืชื ื• ื–ืืช ืžื™ ื ืชืŸ ืœืžืฉื™ืกื” ื™ืขืงื‘: ื”ืคื— ื‘ื—ื•ืจื™ื ื›ื•ืœื. ื‘ื—ื•ืจื™ื”ื ืคื—ื™ ื ืคืฉ ื›ื•ืœื, ืชื•' ื“"ื ื”ืคื— ื‘ื—ื•ืจื™ื ื›ื•ืœื ื™ืฉื™ืžื• ืืช ืขืฆืžื ื‘ืคื—ื™ ื”ืื“ืžื” ื•ื‘ื—ื•ืจื™ื ื•ื‘ื‘ืชื™ ื›ืœืื™ื ื”ื—ื‘ืื• ื™ื•ื›ื™ื— ืฉื›ืŸ ื”ื•ื: ื•ืื™ืŸ ืื•ืžืจ ื”ืฉื‘. ื›ืžื• ื”ืฉื‘ ืœืคื™ื›ืš ื”ื•ื ืจืคื™ ืื‘ืœ ื”ืฉื‘ ื‘ืืžืชื—ืชื™ื ื• ื”ื•ื ื“ื’ืฉ:
And it This people is despised and pillaged, and the end of the section is (infra v. 25) "And they laid not to heart" all of this to say, "Why did this befall me?" (v. 24) "Who subjected Jacob to plunder?" all their youths are grieved Heb. ื”ึธืคึตื—ึท ื‘ึผึทื—ื•ึผืจึดื™ื, all their youths are grieved. (Addendum: Another explanation of ื”ึธืคึตื— ื‘ึผึทื—ื•ึผืจึดื™ื ื›ึผึปืœึธื They will put themselves into snares (ืคึผึทื—ึตื™) of the earth and into pits. [The clause,] "And they are hidden in dungeons," proves that this is so.) and no one says, "Return." Heb. ื”ึธืฉืึทื‘, like ื”ึธืฉืึตื‘ [the imperative]. Therefore, it is not punctuated with a dagesh, but (Gen. 43:17) "That returned (ื”ึทืฉึผืึธื‘) in our sacks," is punctuated with a 'dagesh.'

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ืžึดึฅื™ ื‘ึธื›ึถึ–ื ื™ึทืึฒื–ึดึฃื™ืŸ ื–ึนึ‘ืืช ื™ึทืงึฐืฉืึดึฅื‘ ื•ึฐื™ึดืฉืึฐืžึทึ–ืข ืœึฐืึธื—ึฝื•ึนืจืƒ

English:

If only you would listen to this,Attend and give heed from now on!

The prophet's plea: who among you will finally give ear? Rashi explains le'achor with the Targum as 'for the end' โ€” who will heed the thing that will stand him in good stead at the last โ€” and Radak specifies what 'this' is: the rebuke that follows, that whoever truly listens will confess, 'Who gave Yaakov over to plunder?' Metzudat David hears the question as rhetorical, doubting anyone will listen.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื™ืื–ื™ืŸ. ืœืชืช ืœื‘ ืœื–ืืช ืžื™ ื ืชืŸ ืœืžืฉื™ืกื” ื™ืขืงื‘: ืœืื—ื•ืจ. ื™ืงืฉื™ื‘ ื•ื™ืฉืžืข ื“ื‘ืจ ืฉื™ืขืžื•ื“ ืœื• ื‘ืื—ืจื•ื ื” ื•ื›ืŸ ืช"ื™ ืœืื—ื•ืจ ืœืกื•ืค' ื•ื›ืŸ ื›ืœ ืœืื—ื•ืจ ืฉื‘ืžืงืจื ืขืชื™ื“ ืœื”ื™ื•ืช ื”ื•ื:
will hearken to pay attention to this, "Who subjected Jacob to plunder?" for the future Who will hearken and hear something that will stand him in good stead at the end? Jonathan, too, renders: ืœึฐืกื•ึนืคึธื, at the end, and likewise, every ืœึฐืึธื—ื•ึนืจ in Scripture refers to something that is destined to be.

ืคืกื•ืง ื›ืดื“ ยท Verse 24

Hebrew:

ืžึดึฝื™ึพื ึธืชึทึจืŸ (ืœืžืฉื•ืกื”) [ืœึดืžึฐืฉืึดืกึผึธึงื”] ื™ึทืขึฒืงึนึ›ื‘ ื•ึฐื™ึดืฉื‚ึฐืจึธืึตึฅืœ ืœึฐื‘ึนื–ึฐื–ึดึ–ื™ื ื”ึฒืœึฃื•ึนื ื™ึฐื”ึนื•ึธึ‘ื” ื–ึšื•ึผ ื—ึธื˜ึธึฃืื ื•ึผ ืœึ”ื•ึน ื•ึฐืœึนึฝืึพืึธื‘ึคื•ึผ ื‘ึดื“ึฐืจึธื›ึธื™ื•ึ™ ื”ึธืœึ”ื•ึนืšึฐ ื•ึฐืœึนึฅื ืฉืึธืžึฐืขึ–ื•ึผ ื‘ึผึฐืชื•ึนืจึธืชึฝื•ึนืƒ

English:

Who was it gave Jacob over to despoilmentAnd Israel to plunderers?Surely, GODโ€”against whom theykthey Heb. โ€œwe.โ€ sinned,In whose ways they would not walk,And whose Teaching they would not obeyโ€”

The confession the chapter has been driving toward: who gave Yaakov to plunder? The Lord โ€” against whom we have sinned. Radak insists the question exists to exclude chance: let no one say this happened to us by accident (mikreh), for God brought it about through our sins. Rashi glosses the shift of person โ€” 'this that we sinned against Him' caused the plunder, and 'they did not want' refers to our forefathers who refused to walk in His ways or heed His Torah.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื–ื• ื—ื˜ืื ื• ืœื•. ื–ื• ื”ื™ื ืฉื’ืจืžื” ืืช ื”ืžืฉื™ืกื” ื•ื”ื‘ื– ืืช ืืฉืจ ื—ื˜ืื ื• ืœื•: ื•ืœื ืื‘ื•. ืื‘ื•ืชื™ื ื• ื‘ื“ืจื›ื™ื• ื”ืœื•ืš:
This, that we sinned against Him This is what caused the plunder and the spoiling, what we sinned against Him. and they did not want Our forefathers did not want to go in His ways.

ืคืกื•ืง ื›ืดื” ยท Verse 25

Hebrew:

ื•ึทื™ึผึดืฉืึฐืคึผึนึคืšึฐ ืขึธืœึธื™ื•ึ™ ื—ึตืžึธึฃื” ืึทืคึผึ”ื•ึน ื•ึถืขึฑื–ึ–ื•ึผื– ืžึดืœึฐื—ึธืžึธึ‘ื” ื•ึทืชึผึฐืœึทื”ึฒื˜ึตึคื”ื•ึผ ืžึดืกึผึธื‘ึดื™ื‘ึ™ ื•ึฐืœึนึฃื ื™ึธื“ึธึ”ืข ื•ึทืชึผึดื‘ึฐืขึทืจึพื‘ึผึ–ื•ึน ื•ึฐืœึนืึพื™ึธืฉื‚ึดึฅื™ื ืขึทืœึพืœึตึฝื‘ืƒ

English:

Who poured out wrath,Anger, and the fury of war upon them.It blazed upon them all about, but they heeded not;It burned among them, but they gave it no thought.

The chapter closes with wrath poured out and unheeded. Rashi explains the sequence: God first brought retribution on the surrounding nations so that Israel might see and take the lesson โ€” 'they did know, but trod it underfoot' โ€” and only then did the fire burn upon Israel itself. Radak, citing his father, refers the blaze all around to Sancheriv seizing the cities of Yehudah and the burning within to his army reaching Yerushalayim; yet even then 'they gave it no thought,' leaving the way open for the consolation that opens chapter 43.
โ–ถCommentaries (1)
ืจืฉืดื™Rashi
ื•ืชืœื”ื˜ื”ื• ืžืกื‘ื™ื‘. ื›ื“ื™ ืฉื™ืจืื• ื•ื™ืงื—ื• ืžื•ืกืจ ื›ืขื ื™ืŸ ืฉื ืืž' (ืฆืคื ื™ื” ื’ ื•) ื”ื›ืจืชื™ ื’ื•ื™ื ื ืฉืžื• ืคื ื•ืชื ืืžืจืชื™ ืืš ืชื™ืจืื™ ื•ื’ื•': ื•ืœื ื™ื“ืข. ื™ื•ื“ืข ื”ื•ื ืืœื ืฉื“ืฉ ื‘ืขืงื‘ ืœื ื—ืฉ ืœื”ื‘ื™ืŸ ื–ืืช ื•ืœืฉื•ื‘ ืžืจืฉืขื•: ื•ืชื‘ืขืจ ื‘ื•. ืื—ืจ ืคื•ืจืขื ื•' ื”ืขื›ื•"ื ืฉืžืกื‘ื™ื‘ ื‘ืขืจื” ื‘ืขืฆืžื•:
and it blazed upon them all around I brought retribution upon the heathens ([Ms.] nations) all around so that they see and learn their lesson, like the matter stated (Zeph. 3:6f.): "I cut off nations, their towers were desolate...I said, You shall but fear Me, you shall learn a lesson..." ([This appears in certain manuscripts and in printed editions. In Nach Lublin, the reading is:] So that Israel see and learn a lesson.) and they did not know They actually did know, but they trod with their heels. They did not care to understand this and to repent of their wickedness. and it burned among them After the retribution of the heathens ([ms.] nations) around, it burned upon them themselves.

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